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We have seen that toponyms with the root Sara form on the surface of Eurasia the figure of a cross, which generally coincides with the cross of St. George with the center in Moscow. We assumed that toponyms with the root Sara appeared in a natural way, as a manifestation of the religious belief of the builders of cities in the protective power of this name.
Sarah. We are well aware of this name.
According to the modern Bible, it belonged to the foremother of the Jewish people, the wife of Patriarch Abraham. Let us remember, however, that the modern Bible has been edited for more than three hundred years by the same people whose like-minded people, at the very beginning of the 18th century, falsified the patristic tradition by producing the forged book "Cathedial Deed". It is logical in these circumstances to look for more convincing information.
Take, for example, the Jewish Encyclopedia. Code of knowledge about the Jews and its culture in the past and present. Publication of the Society for Scientific Jewish Publications and Brockhaus-Efron Publishing House. St. Petersburg. 1908.
The article "Abraham's Apocalypse" informs the reader that this a book apparently preserved only in the Slavic language and first published in 1863 by N. Tikhonravov (Monuments of the Renounced Russian Literature 1, 32-78) based on two manuscripts 14 and 15th century
Azazel appears in the text, depicted as a fallen angel (Satan), who persuaded Adam and Eve to eat from the forbidden fruit - grapes. (pp. 255-257).
First, we learned that the fundamental Christian and Jewish traditions were preserved exclusively in the Slavic language and came to us from the pre-Nikon era.
Secondly, the name of the fallen angel is too similar to the name of Jesus to be a mere coincidence.
Thirdly, it clears up a very neglected problem in philosophy that there is a tree of knowledge of good and evil. It turns out that the Russians of the 14th century knew perfectly well that this is a vine, the fruits of which give a magical, but insidious drink that can lift a person to heaven, cast him into hell, know good and evil in the most direct, commonly understood everyday sense. The modern Gospel also connects the name of Jesus with the use of wine in Cana of Galilee, but the moral assessment is already positive, the transformation of water into wine is called the beginning of miracles and the manifestation of His glory. (Gospel of John. Ch.2)
What were the consequences of introducing the Orthodox to wine 200 years later?
In 1636, a letter was sent from the tsar to the Solovetsky Monastery: “It was known that hot wine and all kinds of red German drink and fresh honey were brought to the Solovetsky Monastery from the shore, and the elders keep all this drink in their cells, but they don’t put cellars in the cellar and treasurers are chosen without cathedral elders and without a black cathedral, those elders who drink drunken drink, mend turmoil and choose stalkers. 1
In the same year, the tsar wrote to the builder of the Pavlov Obnorsky Monastery: “There is a lot of disorder, drunkenness and arbitrariness in the Pavlov Monastery, drunken drinks and tobacco are kept in the monastery, bathhouses and taverns have been built near the monastery, they sell braga, the elders are drinking and outrageous.” 2
The Serbian scientist Yuri Krizhanich, who presented his extensive work “Political Thoughts” to the court of Tsar Alexei Mikhailovich, describes in detail the social troubles and disorders of Russia:
all Slavs are wasteful and love to feast, but neither among the Germans, nor among the rest of the Slavs, nowhere in the world, except for one Russian state, such vile drunkenness is seen: men and women, laymen and spiritual, are lying in the mud, and many die from drunkenness . 3
At the same time, Krizhanich strongly advises:
We must learn sobriety, modesty and justice from the Turks.
As you can see, drunkenness in the 17th century was the most important social problem described by the priest Krizhanich, it is indicated in the patristic source of the 14th century and obscured in the modern Bible. There is a dynamic development of educational views among spiritual teachers in time measured by centuries, but modern teachers in no way recognize their responsibility or the guilt of their deity in soldering the people. Hence the need for the ruling stratum of periodic sharp breaks in established ideas, ideological reforms to destroy the trail of mistakes and blunders of predecessors in leadership positions that accumulate over time, which discredits the idea of power as a whole.
The words of Archpriest Avvakum, the spiritual leader of the schism, spoken by him to the ecumenical Greek patriarchs, who came to Moscow to convince the opponents of Nikon's reform, are indicative: Universal teachers! Rome has long since fallen and lies unrepentant, and the Poles perished with it, enemies of the Christian to the end; ( Let's remember the absence of Sar-cities on the territory of the Principality of Lithuania. Note. auth .) and your Orthodoxy is motley; from the violence of the Turian Mohammed, they naturally became weak; keep coming to study with us; we have autocracy by the grace of God.
To the request of the king to make peace with the ecumenical patriarchs, Avvakum replied as follows: I will not associate with apostates. You are my king, and what do they care about you? They lost their king, and they dragged you here to swallow you. 4
It is difficult for us, three hundred years after these prophetic words, to understand why the tsar exiled Avvakum, began to study with the infirm subjects of the Turkic Magomed and despised domestic thinkers, so much so, with the destruction of written evidence, that it became necessary to prove their very existence in the described era. .
Perhaps the reason is above. Nikon's reform was an end in itself, the need not to acquire a new good, but to destroy its old, erroneous, accumulated over the centuries, such as memories of the church custom of communion with wine, from which it was wholesale drunkenness. It is possible to destroy such a crime of the ruling caste against the people only together with historical memory in the broadest sense, together with teachers, books, and even the letters in which these books were written.
If this is so, then it becomes clear why sacred names from one century of Orthodox history become forbidden names in other centuries.
Recall that one of the notable figures of Nikon's reform was the Kiev monk Arseniy Satanovsky, who was invited to Moscow in 1650 to translate the Bible from Greek into Slavonic and for rhetorical teaching. 5 The obviously educated bearer of this surname, like his royal entourage, did not endow the name Satan with a negative meaning. The real name of Simeon of Polotsk (originating from this city) was Sitianovich. 6 It is appropriate to recall the attire of a European priest up to and including the pope - a cassock and the title of a Mohammedan ruler - a sultan (suten).
It is possible that the nickname of Simeon was widely used instead of a surname precisely because the surname was doubtful in the eyes of descendants, and this Orthodox teacher was the tutor of the heir to the throne, Fyodor Alekseevich.
It is quite natural for ideological opponents to call the rival god his antipode. This process of turning the supreme god of an ideological opponent into an enemy of the human race is beautifully described in modern scientific literature.
For example, Toporov (1981) noted that the etymological analysis reveals a trend regarding the designation of the opposition pair - the upper (heavenly) god and his opponent (the god of evil, the underworld), which is present in the mythology of the Ural peoples. The name of the heavenly god, as a rule, has a primordial origin, while the name of his demonic opponent is often borrowed, in some cases with the opposite meaning. For example, Komi Omol (the antagonist of the supreme god Yen) - Opәl (the supreme heavenly god of the Kazym Khanty). Among the Kets, the Yenisei people, the name of the negative female character Kalmesem-Kalbesem is identified with the name of the supreme god of the ancient Iranians Ahura Mazda. 7
Thus, we can conclude that in the 14-15 centuries, Slavic ideologists gave their Orthodox god such names that today, after the Nikon reform, are not used, or are assigned to the antipode.
For example, in the name of the country of Bessarabia, the root Sar is clear, but the name Bes is attached to it. Did the inhabitants of this small country obviously worship a demon instead of a god? This cannot be allowed, since Bessarabia is known for its holy Orthodox teachers, St. Demetrius of Bessarabia is venerated by the Orthodox in southern Romania. Therefore, it should be concluded that the name Bes did not have its current negative meaning for those who gave their country such a name. This name is still used today, in the form of boss, in many European languages in the most respectful sense.
Having so many examples of changing the content and meaning of ancient names, one can safely rely on the foresight of the Slavic holy fathers, who would not borrow God from the Palestinian goat herders and take away the wife from the Bedouin in order to make her their deity.
Rather, the descendants of shepherds and Bedouins could record the ancient powerful deity as their own great-grandmothers, privatize the public property, so to speak, with a successful combination of circumstances for the next state restructuring in Russia.
It remains only to understand that through centuries of mutual slander, reproaches, direct lies of religious opponents against each other, in the names of cities, countries and Orthodox saints, one of the names of the truly Orthodox deity of the Mother of God, Sarah, has come down to us. In France, with this name, sir, they addressed the king. The Russians called their head the tsar. Democratic Americans call every man that way - sir.
After reading the name Sarah from right to left, we get Ras. Hence Russia, as the country of Our Lady Sarah. But why should it be read backwards? Why do Serbia and Syria, Ussuri, Ussuri, Missouri, Saar and Sardania have the direct name, and we have the opposite?
Perhaps because it was our Orthodox holy fathers who knew when to read words directly and when to read backwards, and changed the rules of reading, spelling, even the alphabet over time, in accordance with their knowledge of the nature of things that clearly were and are before now day.
1 S.M. Soloviev. Works. History of Russia since ancient times. M. Thought 1991. Book V, p. 306
2 Ibid.
3 S.M. Soloviev. Works. History of Russia since ancient times. M. "Thought" 1991. Book VII. p.152
4 Ibid p. 164
5 Ibid p.142
6 Ibid. P.144
7 Lushnikova A.V. Model of the Universe of ancient calendars. (Linguistic reconstruction). M. Institute of Linguistics RAS. Ed. "Soviet writer".2004 p.171
Sergei Robaten, Formation of the elements of a positive state ideology on the basis of the religious ideas of the ancestors and the modern physical picture of the world. Part 4 // "Academy of Trinitarianism", M., El No. 77-6567, publ. 15147, 11.03.2009
Artistic culture of the 17th century
Change of spiritual orientation
"Rebellious Age"
Abraham Palitsyn
Khvorostinin I.A.
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Simeon Polotsky
This world is embellished - the book is great, The hedgehog was written by the Lord of all sorts. Five very large sheets are found in it, Even more wonderful writings contain in themselves.
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Nikolai Pavlovich Diletsky
Exaltation of the Cross
Guriy Nikitin (Guriy Nikitich Kineshmitsev)(OK. 1620 , Kostroma - 1691 , ibid) - Russian painter, the largest master frescoes And icon painting second half of the 17th century, foreman of the artel of Kostroma icon painters.
Exaltation of the Cross
Feodorovskaya icon of the Mother of God with a legend. 1680s. Russia, Kostroma.
In 2009, the manual "Blank Spot: Why Journalists Don't Write About Religion" was published in the United States. The book was written under the editorship of the authors of religious columns of famous American publications. The main message of this work is “we cannot help but write about religious problems after the events of September 11, 2001, since religious contexts determine other guidelines: political, social, cultural.” When we observe the painful situation for us in the East of Ukraine, we understand that the problem has much deeper roots. And here the point is not only in geopolitical and power ambitions, but in a spiritual crisis, to which we, as a society, have often turned a blind eye. About this - in reflections on the basis of recent events.
RELIGIOUS LANDSCAPES
At the beginning of the week, Ukrainians celebrated the 1026th anniversary of the Baptism of Rus'. Of course, this celebration was not as scandalous as last year. Ukrainians took to the procession through the streets of Kyiv with a request for peace and an end to the war. But in Moscow, at the same time, about a hundred thousand Muslims gathered to celebrate the end of Ramadan. The media even heard a variety of comments about the comparison of these events. For me personally, there is nothing wrong with the fact that Muslims have their legal right, like Christians, to conduct religious rites. However, this event destroyed the myth about the origins of Christianity, which Moscow cherished, appropriating someone else's history. We have clearly seen who is mentally closer to the Christian worldview, and who is the direct descendant of the Vladimir baptism.
CONSEQUENCES OF A SPIRITUAL CRISIS
Although Ukrainians are a truly Christian nation, as evidenced by history at all stages of the development of the state, there are also hidden spiritual problems that for many seem unimportant, but in reality they are of great importance. After the terrible crash of the Malaysian Boeing 777 in the Donetsk region, literally all the attention of the world media is concentrated on this event. After the tragedy, all the leading European and American print media abounded with caricatures, cartoons, collages of Vladimir Putin, but Europe did not dare to take more effective steps, bearing in mind the next round of tough economic sanctions. However, in the history of this catastrophe, apparently, many were excited not only by this. In social networks, and later - in the world and Ukrainian media, more and more videos about the marauding of terrorists in relation to the bodies of the dead were distributed. It was these frames that looked the most terrible, since they witnessed a spiritual crisis of the highest degree. Actually, in this context, in my opinion, it is worth talking about the absence of value and moral guidelines, because any religion of the world denies, firstly, such treatment of human life (recall the transcripts of the terrorists’ dialogue before shooting down the plane, the treatment of members of the expert commission - Auth. .), secondly, teaches respect for human remains. Therefore, through media stories about the mockery of bodies, in my opinion, both Ukrainians and the world community should draw the appropriate conclusions for themselves. For our society, it should be obvious that in the East and not only, although today it is in this part of the country that is most noticeable, a spiritual crisis was slowly developing. This phenomenon not only includes the post-Soviet atheistic syndrome, but also the popularization of life without value orientations: one's own civic position, a strong family, a taste for life. Pro-Russian propaganda has been preparing its militia in this region for ten years. My former classmate, who was an observer in the 2010 presidential election in Yenakiyevo, Viktor Yanukovych's hometown, told me how poor the locals live: men in the mines, women fighting for a piece of bread for their families, selling what they have grown in the garden. These people were brought not only to material, but moral impoverishment, and from day to day they were formed into slaves. Of course, today we are proud of our military, who heroically defend Ukraine, fighting on the front lines without proper food and uniforms. However, we forget that among us there is also a part of those who still support the DPR and LPR, the Communist Party, even despite its prohibition; those who are ready to engage in looting directly (among the terrorists there are some people with Ukrainian citizenship) and indirectly (through corruption and venality). Secondly, footage of the actions of terrorists in relation to human remains outraged the world. However, is the world community heading towards a spiritual crisis? In previous columns, we wrote about the secular attitude to human life - the legalization of abortion, experiments on embryos, euthanasia ("Culture of life vs culture of death" from 09/30/13 and "Death "does not suffer" from 10/07/13). Of course, these actions do not compare with the visible actions of the terrorists, but step by step they bring us closer to the ruin.
Today, Ukraine has a chance to demonstrate to the world and correct the historical propaganda stereotypes of Russia, in particular, with regard to the myth of the “Russian world” and Christian primacy. The media community can and should join the implementation of this opportunity. In addition, the tragic events experienced testified that in order to develop a new Ukrainian civil society, it is necessary to pay attention to the problem of spiritual ruin, trying to eliminate it in all possible ways, together with the institutions of the Church, media, and government. Public initiatives alone are not enough; a single mechanism for the formation of healthy thinking in the state must be developed. Secondly, being in the community of European states, Ukraine should be a state-person with its own character and without a second-rate complex. We need to understand that as a nation we have an extraordinary spiritual potential, therefore we need to “promote” these meanings and not be afraid to develop them, because a state without a “heart” is doomed to death!
History of the Russian Orthodox Church
The heir of St. Alexis: Metropolitan Cyprian and the change of ecclesiastical and political guidelines
The successor of St. Alexis and a contemporary of Prince Dmitry Ivanovich Donskoy, who made St. Sergius alive, Metropolitan Cyprian found himself at the turn of two eras that differ greatly from each other.
Metropolitan Cyprian and Saint Alexy. Images of Metropolitan Cyprian and St. Alexy, if we compare them according to the available historical sources and historical literature, they differ to the extreme. The image of the imperious owner - Met. Alexy, oriented towards good relations with the Horde and the Moscow prince and bad relations towards their enemies - Tver and Lithuania, interlocutor of St. Sergius and the “political hesychast”, the national leader and church administrator, contrasts too much with the master of intrigue and diplomacy, the Eastern European cosmopolitan and writer, who is not “above the matchmaker”, but has his own independent position, Metropolitan. Cyprian. This, but by no means only this, became the cause of a deep conflict, which from the very beginning became a hallmark of the relationship between Met. Cyprian and St. Alexia. It is noteworthy that choosing between the already appointed successor of Met. Cyprian and favorite of Prince Dmitry Mityai, Alexy preferred to see Rev. Sergius.
Metropolitan Cyprian and Prince Dmitry Ivanovich Donskoy. Prince Dmitry Ivanovich, who went down in history as the winner on the Kulikovo field, was distinguished by extreme inconsistency in church affairs. Obviously, it was on him (to a greater extent than under his predecessors) that the position of the metropolitan in Rus' depended. During his entire reign, he deliberately went into conflict with the hierarchs, no matter who claimed the metropolitan table. Cyprian was no exception. He visited Moscow three times before fleeing to Lithuania and waiting there for the death of the formidable but short-sighted Moscow prince.
Metropolitan and the Battle of Kulikovo. In historical science, they argue whether Metr. Cyprian in Moscow during the Don campaign of Prince Dmitry. It seems that the question is "far-fetched". It's not just about whether the complex reconciliations of data from historical sources can be resolved by applying the techniques of historical chronology and revealing the use of different calendar systems in the sources. The main thing is that Cyprian does not say anywhere about the blessing for the battle. Both for the contemporaries of the event, and for his descendants, it was always important to know how St. Sergius. For some reason, the absence of the metropolitan's blessing did not bother anyone. However, the unwillingness to even discuss the need to receive it should be perceived by us as an unfriendly step of the prince in relation to the church.
Metropolitan Cyprian and Horde. Unlike his five predecessors, Met. Cyprian did not have to go to the Horde. This was the essential difference between the metropolitans of the two eras. Discord in the Horde made the trip of Metropolitan. Cyprian and his successors there are completely unnecessary. There is no doubt that this state of affairs was largely prepared by the actions of St. Alexy, but it was almost impossible for him to take advantage of the fruits of his efforts.
Metropolitan Cyprian and Lithuania. Lithuania turned out to be, in general, a new participant in church-political relations just in time for the 1360s, when the power was holy. Alexia in Moscow finally consolidated. In the conditions of natural rivalry between Moscow and Tver, as well as between Moscow and Lithuania (which made the union of Tver and Lithuania practically inevitable), Met. Alexy turned out to be persona non grata in Lithuania. However, who positioned himself as a kind of "Orthodox cosmopolitan" Metropolitan. Cyprian, precisely because of his cosmopolitanism, turned out to be acceptable to Olgerd and his successors, which ensured the metropolitan both relative independence from each of the princes and the preservation of the unity of the Russian metropolis.
Metropolitan Cyprian and Rome. The desire of Mr. Cyprian to combine the leadership of the Russian (Moscow) and Lithuanian (in alliance with Tver) church forced him to be tolerant of what was happening in Lithuania. After 1386, when the first Polish-Lithuanian union was introduced, the Catholic Church gained a strong position in Vilna. The situation in Byzantium changed in a similar way. In 1387, the largest city, Thessalonica, was taken, the threat of capture hung over the capital. The empire pressed by the Turks turned to Western Europe for help - Emperor Manuel went to the European monarchs to seek support and found it only with the pope in Rome and in Catholic Hungary. Cyprian had to, adjusting to changing circumstances, better relate to the idea of church union. His nephew, the Western Russian Met. Grigory Tsamblak.
Metropolitan Cyprian and Literature. With the name of Mr. Cyprian is associated with a noticeable surge in literary activity in Moscow. Cyprian himself left behind several epistles and the Life of Metropolitan Peter, which also distinguishes him from his predecessors. Of the primates of the Russian Church of the Mongolian period, only St. Alexy left a small literary legacy, but only Metropolitan. Cyprian became a full-fledged scribe. With the name of Mr. Cyprian is associated with the appearance of the first successful all-Russian annalistic code, which was completed two years after the death of the metropolitan - in 1408. It was not without his influence that the first works of the so-called. "Kulikovo cycle". In addition, it is Mr. Cyprian became the organizer of the last successful reform of the church charter in the Russian Church, when the old charter of the Great Church was replaced by the new Savvaite one.
Conclusion. Relationships with the Horde during the reign of Met. Cyprian have undergone significant changes. Even despite the fact that the yoke was restored as a result of the Kulikovo battle, it did not play any more significant significance in the fate of the Russian metropolitans (which cannot be said about the Russian princes). Neither trips to the Horde to the quarreling applicants for the khan's throne, nor shortcuts to the metropolitanate no longer solved the former problem - the legalization of church power in Rus'. This indicated the inevitability of the imminent fall of the yoke and made the Russian metropolitan, no matter how contradictory it may sound, a more independent participant in historical events and much more dependent on the Moscow princes in them.
Metropolitan Cyprian became the first in a short list of Russian metropolitans who happened to serve in two ethno-political communities - in Rus' and Lithuania. The predecessors of Mr. Cyprian did not know this problem. Under Metropolitan Theognost, Lithuania did not yet represent the force that had to be feared both in terms of politics and in terms of Lithuania's ability to divide the Russian metropolis. In the late 1360s, the rise of Lithuania was felt by St. Alexy, however, he was "too" a Moscow metropolitan to be able to rise above the political fray. And Metropolitan Cyprian had to negotiate, and the order he had established lasted for half a century - under Metropolitans Photius and Isidore.
And, finally, the change of epochs was indicated in the change of spiritual orientations. Although a unified Russian state had not yet been built, on the Kulikovo field it turned out that the basis of the future unified state had already been formed - this is a Russian ethnos that perceives itself as a single one. Therefore, the idea of national identity and the leadership of Moscow, which were formed in the previous era - under St. Met. Petre and Alexie, Rev. Sergius and many little-known and unknown heroes of that time, gave way to an idea that came from outside. It was the idea of a European community, as L.N. Gumilyov, European superethnos. Is it possible to build it? Since Europe is too diverse ethnically, the question was posed in the ecclesiastical and political aspect: to what extent is the idea of Christian unity promising? Therefore, Mr. Cyprian, and Met. Photius, and Met. Isidore (to the greatest extent) was faced with a tempting offer - to work on the project of Greco-Roman church unity, abolishing or relegating Orthodox-Catholic contradictions to the background. History has shown that it was still too early to propose such a project - only in the 20th century did the conditions for such a rapprochement ripen. However, history has shown something else - the leadership in resolving this issue has passed to the Russian Church, and for the time that has passed, Met. Cyprian, two and a half centuries of confrontation, it was in Rus' that the most consistent and deep anti-Latin ideas developed, and it was almost impossible to break them. The further course of Russian history made such a path of development practically impossible.
The term introduced by G. M. Prokhorov at the suggestion of Archpriest. John Meyendorff. The relationship of Mr. Cyprian to the Patriarchs of Constantinople were difficult due to a change in the political situation, as a result of which the hesychast patriarchs ceased to occupy the patriarchal throne ( The Christian East and the Rise of the Papacy. Church in 1071-1453 M.: PSTGU Publishing House, 2010. S. 444-463; Averyanov K. A. Where was Metropolitan Cyprian in 1380? // Questions of history. No. 2. 2008, p. 151).
Averyanov K. A. Where was Metropolitan Cyprian in 1380? pp. 150-154.
Lyubavsky M.K. Essay on the history of the Lithuanian-Russian state up to the Union of Lublin inclusive. St. Petersburg: Nauka, 2004, pp. 54-59.
Smetanin V. A. Byzantine society of the XIII-XV centuries. according to epistolography. Sverdlovsk: UrGU, 1987. S. 214-215.
Kartashev A.V. Essays on the history of the Russian Church. T. 1.M.: Terra, 1997. S. 336-337.
Turilov A. A.
Epistles of Metropolitan Cyprian // Prokhorov G. M. Rus' and Byzantium in the era of the Battle of Kulikovo. The story of Mitya. St. Petersburg: Aleteyya, 2000. S. 392-437.
Dictionary of scribes and bookishness of Ancient Rus'. Issue. 2. The second half of the fourteenth and sixteenth centuries. Part 1. L .: Nauka, 1988. S. 25-34. About Cyprian - S. 464-475.
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